Essay
Culture
War & peace
7 min read

Swords now, ploughshares later

There’s a moral case for investing in defence capabilities right now.

Tom Simpson is Associate Professor of Philosophy and Public Policy at the Blavatnik School of Government, University of Oxford.

A religious icon is propped on the side of a trench, a soldier can be seen further down the trench.
An icon of St Michael in a Ukrainian army trench.

It is two years since the Russian invasion of Ukraine, on 24 February 2022. We are still sleep-walking, with the British public and political class yet to grasp its implications. The risks of large-scale conflict have surged, and the British military is inadequately prepared for the operations it may soon be called on for. One day, swords will be turned into plowshares. But right now, in this imperfect world, we need more swords. Even if not widely enough, some have realised that the global order has changed. But fewer still are willing to act on that realisation.  

The Russian assault in February 2022 was designed to shock. Repeating the plan which the Soviet Union had used in Afghanistan in December 1979, armoured columns advanced on the capital on multiple axes, preceded by an aviation assault into an airport just outside the main capital, intended to allow invading forces to ‘decapitate’ the government. The 2022 attack was also accompanied by strikes on key targets in Kyiv itself, with Russia mimicking the ‘shock and awe’ campaign with which coalition forces had initiated the invasion of Iraq in 2003.  

The international situation has been parallel, with an immediate shock, galvanising intensive and often heroic action—but the resolve for which has withered with time. Some moments of demonstrated resolve among the public during the early months stand out in my memory. The students in Oxford who were fundraising not just for blankets for refugees, but for body armour, night-vision goggles and, if I remember rightly, even weapons. The stranger who bought a decrepit caravan from me for scrap saying, quietly and undemonstratively, that she would not buy fuel from Shell because it was blood oil. And, the 12-foot-tall statue in Oxford’s Broad Street of a Ukrainian soldier expressing the city’s solidarity.  

This was echoed at the national level. In a welcome act of leadership, Boris Johnson, then Prime Minister, declared that Putin “must fail and must be seen to fail”. This gave the necessary direction for a series of forward-leaning policies, both economic and military, to support Ukraine.  

The shock was short-lived, however, and in its place are concerning questions about both public and political resolve. The underlying issue is the significance of the Russian invasion of Ukraine. While the immediate consequences of this conflict are felt by Ukrainians, it matters more widely—to both the British and the global public. Realising these consequences, and then taking the appropriate action to address them, is now urgent. That action involves serious investment in defence industries, defence capability, and the military.  

The lights on the dashboard of global security are all flashing—some amber, and some red. 

The Russian invasion of Ukraine matters more widely in at least the following four ways. 

First, it has incurred immediate costs on consumers globally. This sounds bland but is not. Soaring energy bills have cost lives, with the Economist estimating that the war indirectly killed more people in Europe in winter 2022 than Covid-19 did; so too do soaring food costs in countries which desperately need a steady, cheap supply of grain.  

Second, the current course of the conflict in Ukraine has dramatically raised the risk of a confrontation between NATO and Russia, which may include either or both of conventional or hybrid conflict. Russia has not succeeded in turning Kyiv into a satellite state. But, unless NATO dramatically increases its supply of materiel, including high-end capabilities, the most likely outcome of the war is that Russia will successfully ‘freeze’ the conflict while controlling approximately a fifth of Ukraine, including the most economically productive part of the country in the East. Such success increases the likelihood of a revanchist Putin, seeking to establish Russian control over its claimed ‘historic’ borders and having put his economy on a war footing, attacking perhaps the Baltic states. Or Russia may simply seek to disrupt NATO countries in forms of conflict that fall short of conventional war, but risk escalation, as witness the recent Estonian arrests of ten people alleged to be part of a Russian destabilisation operation. The collective self-defence pact embodied in NATO’s Article 5 means that UK forces will be involved in any response to such aggression. 

Third, the current inability for the US and Europe to act decisively, due to domestic political irresolution and polarisation, in the face of a clearly deteriorating security environment, emboldens potential adversaries. This is evident daily at the moment, with Republican politicians refusing to approve the $60 billion support package for Ukraine proposed by the Biden administration; as a result, the Ukrainian army has just withdrawn from Avdiivka, because it lacks the artillery shells to defend it. In a post-2016 timeline, and from an external perspective, the West now looks decadent.  

Fourth, that Russia is likely to succeed in its war aims (unless something changes on the battlefield) further undermines the norms of non-aggression which are central to our currentrules-based international order. The domestic political trajectories of Russia, China, and Iran are not presently encouraging. All have stated goals which would see change in who controls relevant territories, and none rule out the use of force in achieving their goals.  

The Russian invasion of Ukraine in February 2022, then, is an inflection point. The lights on the dashboard of global security are all flashing—some amber, and some red.  

But Javelins do not descend ex nihilo from the clouds: they need to be manufactured by advanced industries.  

In the face of such a deteriorating security environment, the urgent task for a responsible government is to ensure that it has the required military capability. This capability must be at minimum sufficient to defend its own citizens. It must also be sufficient to protect more widely those whom it has undertaken treaty commitments to defend. And, as a contribution to the wider public good, it is desirable that that capability should be sufficient to defend other innocent parties globally, subject to appropriate authorisation. Central to this capability is having a defence industry which will develop and manufacture the arms required.  

The defence industry has frequently attracted criticism and controversy, with the most damaging charge being that it sells weapons to authoritarian regimes in corrupt deals. Exporting arms to regimes that will use them repressively, through corrupt contracts, is plainly wrong. But responding to this criticism does not require banning or otherwise abolishing the defence industry. Rather, the correct response is to reform it and then regulate it effectively, on the grounds that if war itself can sometimes be just, then the production of the tools required for war must itself be just.  

If the state is, as St Paul had it, commissioned to punish the wrongdoer, ‘not bearing the sword in vain’, someone must make the swords. 

The Russian invasion of Ukraine in 2022 was a paradigm of wrongful aggression; if war is ever justified as, I think, an imperfect world forces us to accept, it is in such circumstances. Those who would contest such aggression, in defence of innocent lives and sovereign states, need the weapons to be able to do so, and they need the best weapons that are available. One of the immediate actions that Ben Wallace, then UK Secretary of State for Defence, took in response to the invasion was to surge Britain’s stocks of man-portable anti-tank weapons to Ukraine. One of these, the Javelin weapon, literally gained iconic status, in the meme of ‘St Javelin’, styled as an Orthodox saint. But Javelins do not descend ex nihilo from the clouds: they need to be manufactured by advanced industries.  

The defence industry, then, may certainly play a valuable role in a country’s economy. But more than that, in a world of predatory and repressive states, and violent non-state actors, it is a moral necessity. Isaiah foresaw, prophetically, a time when swords will be turned into ploughshares and spears into pruning hooks. But this side of that new reality, we need states that protect the innocent, and without a defence industry to equip the state to do so, the innocent lie vulnerable. If the state is, as St Paul had it, commissioned to punish the wrongdoer, ‘not bearing the sword in vain’, someone must make the swords. The peace dividend at the end of the US-Soviet Cold War has been spent, and we are in ‘the foothills’ of a new one, as the late Henry Kissinger described it. Ploughshares later; it must be swords now.  

How long have we got? It is a basic principle of military planning that, while you should structure your own operations around the enemy’s most likely course of action, you should also, and crucially, have contingencies for the enemy’s worst-case course of action. That worst-case may be with us sooner that we think. In the lead-up to the recent Munich Security Conference, the Estonian intelligence chief estimated that Russia is preparing for confrontation with the West ‘within the next decade’; the chair of Germany’s Bundestag defence committee indicated five to eight years; and the Danish defence minister suggested three to five years.  

With procurement timelines for advanced equipment—such as main battle tanks, frigates, and next generation fighter aircraft—typically taking over a decade, the urgent priority is for defence investment now. The UK’s Armed Forces are in a parlous state, as the recent cross-party report by the House of Commons Defence Committee makes clear. This investment in defence will not be cheap, and the difficult political task is deciding what spending to cut to allow for this uplift. But this debate cannot wait, and politicians must lead the country now in the required mind-set shift. Poland is the only NATO country to have convincingly demonstrated that it understands the times we live in, by investing seriously in its army. The UK government certainly wills the end, of ensuring the country’s security. The present question is whether it wills the means.   

The St Javelin icon meme

A cartoon female saint cradles a portable missile launcher against the backdrop of a Ukrainian flag.
Essay
Character
Culture
Film & TV
Leading
8 min read

In pursuit of greatness: a prayer for Timothée Chalamet

Fame is the new heaven, and the star is just being honest about getting there.
Timothee Chalamet, wearing  light yellow suit reposes in a seat a the Oscars, clasping his hands, his eyes closed.
Chalamet contemplates that Oscar.
ABC.

So, Timothée Chalamet didn’t win the Oscar. I feel sad for him. No one has campaigned for an Oscar more persistently. For the last few months he has been everywhere- popping up on podcasts, cruising with Kendrick Lamar, riding a bike to the red carpet, appearing as Timothée Chalamet in a Timothée Chalamet look-alike competition. All to win the hearts and minds of the academy. Even if his acting didn’t get him an Oscar, his Oscar campaign deserves one.   

And Oscar campaigns are big business. Ever since Harvey Weinstein upped the game, every studio has invested vast amounts in getting their film on the podium. The 97th Academy Awards (2025) paused briefly for an emotional reflection on the Palisades fires, a cause for which the Hollywood studios donated somewhere between five to fifteen million dollars. But I doubt they are as keen to a pause on the estimated half a billion dollars they each spent for their film to be at the awards in the first place.  

On the night itself, Chalamet lost out on being the youngest ever winner of the best actor award, to the previous (and therefore current) youngest ever winner, Adrien Brodie. Up to that point he seemed to be a shoo-in.  The Golden Globe was his. The SAG award was his. And his campaign was charming. Most people, including me, really like him. He was great as Paul Atreides in Dune. And as Wonka in, er… Wonka. And as [insert male character here] in Little Women – or was it Little House on the Prairie? (I always get those two mixed up). And, while I haven’t seen A Complete Unknown yet, the reports suggest he so embodied Bob Dylan on screen that he now needs an exorcism more than an Oscar. He deserves the awards.  

But his acceptance speech at the SAG award was informative. He does the usual – thanks his mum, the cast and crew – and then takes an abrupt left turn to address his pursuit of greatness. He acknowledges it is an unusual thing to say but makes it clear that he aims to be like his heroes – Daniel Day-Lewis, Marlon Brando, Viola Davis, both Michaels (Jordan and Phelps), indeed Dylan himself. But it is not entirely clear what he means by greatness. Does he mean virtuosity in the craft of acting? Or fame? Or both? If he doesn’t win the Oscar, will he still be great?   

Way back when in the mid-1980s, before podcasts and Oscar campaigns, literary scholar Leo Braudy published an ambitious book telling the story of Western civilisation through the lens of fame. The Frenzy of Renown argues that fame as we know it began with Alexander the Great, whose artefacts and exploits were designed to spread his name across the known world. He in turn became the model of godlike fame for Julius Caesar and the Romans.  

With the birth of Christianity, things became a little more confused. Fame and renown became ambivalent pursuits in a cosmos where true lasting greatness was conceived as greatness in the eyes of God. This was what allowed men and women to vanish anonymously into deserts and monasteries believing their names would be erased from the world but written in heaven. So many monastics went to their deaths issuing instructions for their writings to be burned, only to be disobeyed by zealous acolytes who disseminated their teaching in every conceivable direction. They must be delighted, gazing down from their heavenly repose, to see the pages they consigned to the flames available with 1-Click on Amazon. 

Approaching the modern era though, fame in its old guise returned with a vengeance. The Renaissance rediscovery of ancient Greece and Rome, and the invention of the printing press, allowed images and words to find a mass audience. Even Christians became less enamoured with retreating into monasteries, and more concerned with reaching the public. Thanks to this new technology, Luther in his most productive period produced more literature than all his opponents put together. He was the original early adopter. The church had never seen anything like it- a heretic who would not shut up.  

But he wasn’t the only heretic. Many who followed craved his fame but lacked his faith. Over time widespread belief in heaven eroded but the desire for life beyond death lingered. With no assurance of a God capable of remembering us, the only remaining option was to be remembered by others- ideally as many others as possible. By the nineteenth century Nietzsche was re-writing the words of Jesus. ‘He who humbles himself will be exalted’, said the gospels. But Nietzsche added a new cynical twist: ‘he who humbles himself wants to be exalted’. The age of the humblebrag had arrived. Even those who claim indifference to fame were not to be believed, they were simply pursuing notoriety by other means. Only two choices remained: the glories of fame or resentful anonymity. For the ancients immortality lay in fame. For the medievals it lay in heaven. But we live in a hybrid era – fame is the new heaven. 

So, when Chalamet speaks of greatness maybe he is just being honest. Maybe he is just saying out loud what most of us keep to ourselves. We fear being forgotten and to be great is to be remembered.  

And given that the self is not an object, not really a thing at all, any attempt to sum ourselves up with a tag line or a meme diminishes us even when intended to promote us. 

But there is a rarely acknowledged paradox to greatness. A paradox reflected in the way many English bible translations use the word ambition. At face value we could be forgiven for thinking the biblical writers were just plain confused about it. In one letter the apostle Paul warns us against ambition and in another he claims he’s relentlessly ambitious. Ambition is the worst of sins and somehow also the most commendable of attitudes. Make up your mind Paul! Which is it: ambition or no ambition? 

When peering under the hood of the English translation, we discover that ‘ambition’ is used to render two Greek terms that couldn’t be more different. One of them (the root word eritheia) is usually translated selfish ambition. Paul says it is unanimously bad. So bad in fact, he tells the Philippians not to do anything out of selfish ambition. It connotes strife and electioneering- the kind of self-interest that creates factions for its own advantage. Not one for the character wish-list.  

The other term for ambition strikes a markedly more wholesome tone. Paul uses it for his ambitions to preach and his desire to please God. At root, it’s the word philotimeomai, literally meaning the pursuit of that which is honourable. It forms the basis for arguably one of the most beautiful instructions in the entire canon: ‘Make it your ambition to lead a quiet life: You should mind your own business and work with your hands’. It speaks of the love, honour and inner stillness associated with the privilege of rising to a task. A contentment with life few of us ever achieve. 

Two qualitatively different experiences of ambition. One is the attentiveness that any serious person brings to whatever it is that occupies them. It’s how parents parent, how governors govern, how coders code, how actors act. It is the desire to do whatever we do well. The other is the desire for other people to know about it. When Chalamet speaks of greatness of course he means mastering the craft of the actor, but he also means gaining the recognition for having done so. He, like many of us, collapses two motives into one. The idea of being great without being seen-as-great becomes unimaginable. But being something, and being seen as something, are not the same something. 

Just contrast the experience of self we have in these two different pursuits. When we pursue excellence or skill – whether in painting or parenting, surfing or science – we generally achieve a state of self-forgetfulness. We do not think of ourselves but of that which we wish to master. We become absorbed in the challenge of learning the subtle nuances of our craft. If we get good at it, we know we are good at it, not because we’ve formed a high opinion of ourselves, but because we have repeated experience of doing it well. This can lead to something that looks like arrogance. Add a crowd and our performance is likely to improve. Challenge us to show our skill and we’re ready to prove it. We’d be idiotic to deny what we know in our bones.  

But in promoting ourselves, we relate to our self in a different way. Instead of forgetting the self in pursuit of something beyond the self, we construct a self to promote. The self becomes an object, a commodity, a list of saleable assets for the market. And given that the self is not an object, not really a thing at all, any attempt to sum ourselves up with a tag line or a meme diminishes us even when intended to promote us.  

Even worse, if we get stuck in the mode of self-promotion it can be so vivid and enticing, we lose touch with the moment-by-moment, concrete reality of our embodied existence.  

Who we imagine ourselves to be becomes hyper-real, more real to us than who we actually are. Life becomes an unwelcome interruption to our dreams. We gain the world but we lose our souls. It was the fear of this condition that provoked Thomas Merton to profanity in warning against it: 

If I had a message to my contemporaries, it is surely this: Be anything you like, be madmen, drunks, and bastards of every shape and form, but at all costs avoid one thing: success . . . If you are too obsessed with success, you will forget to live. 

If I had a prayer for Timothée Chalamet, it would be for greatness without self-consciousness. May he rise to the full magnificence of all he is meant to be without needing to know it. It is my prayer for all of us.  

Join with us - Behind the Seen

Seen & Unseen is free for everyone and is made possible through the generosity of our amazing community of supporters.

If you’re enjoying Seen & Unseen, would you consider making a gift towards our work?

Alongside other benefits (book discounts etc.), you’ll receive an extra fortnightly email from me sharing what I’m reading and my reflections on the ideas that are shaping our times.

Graham Tomlin

Editor-in-Chief